The Meaning of Hebrews 13:18 Explained

Hebrews 13:18

KJV: Pray for us: for we trust we have a good conscience, in all things willing to live honestly.

YLT: Pray for us, for we trust that we have a good conscience, in all things willing to behave well,

Darby: Pray for us: for we persuade ourselves that we have a good conscience, in all things desirous to walk rightly.

ASV: Pray for us: for we are persuaded that we have a good conscience, desiring to live honorably in all things.

KJV Reverse Interlinear

Pray  for  us:  for  we trust  we have  a good  conscience,  in  all things  willing  to live  honestly. 

What does Hebrews 13:18 Mean?

Context Summary

Hebrews 13:14-25 - Praise, Prayer, And Peace
Notice that though the ancient sacrifices have been abolished, there is one which can never grow old-the sacrifice of praise. This incense must ever ascend from the heart-altar. And to this we must add the sacrifices of doing good and distributing our goods.
Perfection in the closing paragraph, Hebrews 13:21, means adjustment, the setting of a dislocated bone. We may be in the body of which Jesus is the Head, and yet be out of touch with Him. We need setting; and this is work which God will delegate to no angel, however exalted. He will do it Himself as tenderly and gently as possible, because He is the God of peace. Do you doubt it? Did He not bring the Shepherd to glory, and is He not able to bring the sheep also? Never rest until you are in living organic union with Jesus, that He may be able to work His will through you to your own great joy and for the hastening of the Kingdom [source]

Chapter Summary: Hebrews 13

1  Various admonitions as to love;
4  to honest life;
5  to avoid covetousness;
7  to regard God's preachers;
9  to take heed of strange doctrines;
10  to confess Christ;
16  to give alms;
17  to obey governors;
18  to pray for the apostles
20  The conclusion

Greek Commentary for Hebrews 13:18

Honestly [καλως]
Nobly, honourably. Apparently the writer is conscious that unworthy motives have been attributed to him. Cf. Paul in 1 Thessalonians 2:18; 2 Corinthians 1:11., 2 Corinthians 1:17 [source]

Reverse Greek Commentary Search for Hebrews 13:18

John 10:11 The good shepherd [ὁ ποιμὴν ὁ καλὸς]
Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]
1 Timothy 1:19 Faith and a good conscience [πίστιν καὶ ἀγαθὴν συνείδησιν]
The phrase good conscience is not in Paul, although συνείδησις is a Pauline word. The phrase appears once in Acts (Acts 23:1), and twice in 1Peter (1 Peter 2:16, 1 Peter 2:21). In Hebrews evil ( πονηρᾶς ) conscience and fair ( καλὴν ) conscience; Hebrews 10:22; Hebrews 13:18. The combination faith and good conscience is peculiar to the Pastorals. Comp. 1 Timothy 3:9. [source]
Hebrews 13:4 Marriage is honorable in all [τίμιος ὁ γάμος ἐν πᾶσιν]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
1 Peter 3:16 Having a good conscience [συνείδησιν ἔχοντες ἀγαθήν]
The position of the adjective shows that it is used predicatively: having a conscience good or unimpaired. Compare Hebrews 13:18, “We have a good conscience ( καλὴν συνείδησιν ) Συνείδησις , conscience, does not occur in the gospels, unless John 8:1-11be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of σύν , together with, and εἰδέναι , to know; and its fundamental idea is knowing together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence. Hence it is not merely intellectual consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature. Cremer accordingly defines the word as “the consciousness man has of himself in his relation to God, manifesting itself in the form of a self-testimony, the result of the action of the spirit in the heart.” And further, “conscience is, essentially, determining of the self-consciousness by the spirit as the essential principle of life. In conscience man stands face to face with himself.” Conscience is, therefore, a law. Thus Bishop Butler: “Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature; it therefore belongs to our condition of being; it is our duty to walk in that path and follow this guide.” And again, “That principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what is, in its turn, to have some influence, which may be said of every passion, of the lowest appetites; but likewise as being superior; as from its very nature claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world” (Sermons II. and III., “On Human Nature”). Conscience is afaculty. The mind may “possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice. We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind which will yield us the ideas of the morally good and evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them together as you may, they will never give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose” (McCosh, “Divine Government, Physical and Moral”). -DIVIDER-
-DIVIDER-
Conscience is a sentiment: i.e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence. -DIVIDER-
-DIVIDER-
In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1 Corinthians 8:7, 1 Corinthians 8:12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Hebrews 10:22; Titus 1:15), through consciousness of evil practice. It may be seared (1 Timothy 4:2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2 Timothy 1:3), unveiled, and giving honest and clear moral testimony. It may be void of offence (Acts 24:16), unconscious of evil intent or act; good, as here, or honorable (Hebrews 13:18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and character is borne by external revelation rather than by the inward moral consciousness. [source]

What do the individual words in Hebrews 13:18 mean?

Pray for us we are persuaded for that a good conscience we have in all things well desiring to conduct ourselves
Προσεύχεσθε περὶ ἡμῶν πειθόμεθα γὰρ ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι

Προσεύχεσθε  Pray 
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural
Root: προσεύχομαι  
Sense: to offer prayers, to pray.
ἡμῶν  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
πειθόμεθα  we  are  persuaded 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Plural
Root: ἐπισείω 
Sense: persuade.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
καλὴν  a  good 
Parse: Adjective, Accusative Feminine Singular
Root: καλός  
Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable.
συνείδησιν  conscience 
Parse: Noun, Accusative Feminine Singular
Root: συνείδησις  
Sense: the consciousness of anything.
ἔχομεν  we  have 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
πᾶσιν  all  things 
Parse: Adjective, Dative Neuter Plural
Root: πᾶς  
Sense: individually.
καλῶς  well 
Parse: Adverb
Root: καλῶς  
Sense: beautifully, finely, excellently, well.
θέλοντες  desiring 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: θέλω  
Sense: to will, have in mind, intend.
ἀναστρέφεσθαι  to  conduct  ourselves 
Parse: Verb, Present Infinitive Middle or Passive
Root: ἀναστρέφω  
Sense: to turn upside down, overturn.